Luke 4:34

4:34 “Ha! Leave us alone, ¹  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ²  of God.”

Luke 6:29

6:29 To the person who strikes you on the cheek, ³  offer the other as well, ⁴  and from the person who takes away your coat, ⁵  do not withhold your tunic ⁶  either. ⁷ 

Luke 13:31

Going to Jerusalem

13:31 At that time, ⁸  some Pharisees ⁹  came up and said to Jesus, ¹⁰  “Get away from here, ¹¹  because Herod ¹²  wants to kill you.”

Luke 14:9

14:9 So ¹³  the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, ¹⁴  you will begin to move to the least important ¹⁵  place.

Luke 14:19

14:19 Another ¹⁶  said, ‘I have bought five yoke of oxen, ¹⁷  and I am going out ¹⁸  to examine them. Please excuse me.’

Luke 19:21

19:21 For I was afraid of you, because you are a severe ¹⁹  man. You withdraw ²⁰  what you did not deposit ²¹  and reap what you did not sow.’

[4:34]  ¹ tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression, see Luke 8:28 and (in a different context) John 2:4.

[4:34]  ² sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.

[6:29]  ³ sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.

[6:29]  ⁴ sn This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.

[6:29]  ⁵ tn Or “cloak.”

[6:29]  ⁶ tn See the note on the word “tunics” in 3:11.

[6:29]  ⁷ sn The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.

[13:31]  ⁵ tn Grk “At that very hour.”

[13:31]  ⁶ sn See the note on Pharisees in 5:17.

[13:31]  ⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:31]  ⁸ tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

[13:31]  ⁹ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[14:9]  ⁷ tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:9]  ⁸ tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.

[14:9]  ⁹ tn Grk “lowest place” (also in the repetition of the phrase in the next verse).

[14:19]  ⁹ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:19]  ¹⁰ sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.

[14:19]  ¹¹ tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”

[19:21]  ¹¹ tn Or “exacting,” “harsh,” “hard.”

[19:21]  ¹² tn Grk “man, taking out.” The Greek word can refer to withdrawing money from a bank (L&N 57.218), and in this context of financial accountability that is the most probable meaning. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “you” as subject and translating the participle αἴρεις (airei") as a finite verb.

[19:21]  ¹³ tn The Greek verb τίθημι (tiqhmi) can be used of depositing money with a banker to earn interest (L&N 57.217). In effect the slave charges that the master takes what he has not earned.